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    Wyświetlanie 1-5 z 5
    Tytuł:
    Education and the Future
    Autorzy:
    August III, John W.
    Powiązania:
    https://bibliotekanauki.pl/articles/451391.pdf
    Data publikacji:
    2018-11-08
    Wydawca:
    Uniwersytet Warszawski. Wydział Filozofii
    Opis:
    Preview: /Review: Toward a Philosophy of Higher Education: Contemporary Philosophical Proposals for the University, edited by Aaron Stoller and Eli Kramer (Cham, Switzerland: Palgrave Macmillan, 2018), 268 pages/ Editors Aaron Stoller and Eli Kramer have organized and edited a group of essays that include a variety of perspectives regarding the present problems and tensions that condition possible futures of higher education institutions. The primary aim in this work is to create a sustained discussion about higher education that will provide the basis for a radical reimagining of the role of higher education. In order to navigate this difficult terrain, Stoller and Kramer introduce readers to some of the historical background that have shaped relevant contemporary problems in institutions of higher education. In addition to providing some historical background, Stoller and Kramer also offer guidelines for how the deployment of our imaginative capacities ought to be directed as the processes of globalization, corporatization, and privatization (among others) unfold as significant influences on higher education.
    Źródło:
    Eidos. A Journal for Philosophy of Culture; 2018, 2, 3(5); 148-163
    2544-302X
    Pojawia się w:
    Eidos. A Journal for Philosophy of Culture
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Revitalizing Bergson Within the Horizons of Race and Colonialism
    Autorzy:
    August III, John W.
    Powiązania:
    https://bibliotekanauki.pl/articles/451335.pdf
    Data publikacji:
    2020-11-05
    Wydawca:
    Uniwersytet Warszawski. Wydział Filozofii
    Opis:
    Preview: /Review: Andrea J. Pitts and Mark William Westmoreland, eds. Beyond Bergson: Examining Race and Colonialism Through the Writings of Henri Bergson (New York: State University of New York Press, 2019), 255 pages./ Among Bergson’s contributions to philosophical and empirical investigations; such as those centered on freedom, memory, and evolution; exists in the form of his last book, The Two Sources of Morality and Religion. It is interesting because, as many readers of Bergson have remarked, it does not seem to fit well, primarily in method, with his other endeavors in the pursuit of philosophical exploration and elaboration. Having been mentored by a philosopher who holds this position, I have long shied away from the text that represents Bergson’s last concerted philosophical effort of inquiry. Meanwhile, having been intrigued by the possibility of a more just world and compelled by a desire to serve such an end, I was interested in envisioning what a Bergsonian philosophy of social justice, revolution, or morality would contain. Early on in my readings of Bergson, I felt the seeming applicability of Bergson’s method of intuition to moral and social questions. Over the years, I have devoted significant time to thinking through durational investigations of intensity to problems of social justice. While I have made some inroads to accomplishing this goal, I feel the journey has just begun for me. It was in this context that I was excited at the prospect of this book, and it is this book that has helped me to appreciate some of the ways that Bergson’s philosophy could be adapted to thinking through moral and social questions. To be clear, much work has been done in the way of expounding political or moral philosophies in which Bergson’s thought might be interpreted as a prelude. My reluctance to embrace Two Sources has been a self-imposed hindrance to my engaging in those extra-Bergsonian works for fear of running against the current of Bergson’s earlier texts. My reticence is intended to be taken as neither a slight of Bergson’s Two Sources nor a discounting of those who find inspiration in that work.
    Źródło:
    Eidos. A Journal for Philosophy of Culture; 2020, 4, 3; 136-144
    2544-302X
    Pojawia się w:
    Eidos. A Journal for Philosophy of Culture
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Feeling and Time: The Experience of Passage and its Relation to Meaning
    Autorzy:
    August III, John W.
    Powiązania:
    https://bibliotekanauki.pl/articles/451527.pdf
    Data publikacji:
    2018-12-28
    Wydawca:
    Uniwersytet Warszawski. Wydział Filozofii
    Tematy:
    time
    temporality
    duration
    feeling
    passage
    meaning
    experience
    Opis:
    This essay notes the relationship between meaning and the felt passage of time. The concrete experience of fluctuations in the rapidity of passage seems to be universal to the human condition. We often associate the rapid passage of time with pleasure. This article shows that this commonly held view of passage is mistaken and that the more fundamental relationship between transformations of passage is found in fluctuations of meaning. Through explorations of boredom, ambition, and concern, this essay illustrates this connection between passage and meaning through an analysis of these feelings on what the author calls “the axis of fluidity,” a theoretical construction utilized to measure the experience of passage. The result of this essay is an assertion that fluctuations in the saturation of experience with meaning influences the feeling of passage. At the end of the work, an unresolved problem appears, and a potentially ameliorating hypothesis is offered.
    Źródło:
    Eidos. A Journal for Philosophy of Culture; 2018, 2, 4(6); 82-92
    2544-302X
    Pojawia się w:
    Eidos. A Journal for Philosophy of Culture
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Wpływ polityki monarchów polskich na ustrój Gdańska w latach 1454–1793
    Impact of the policy of Polish monarchs on the political system of Gdańsk in 1454–1793
    Autorzy:
    Maciejewski, Tadeusz
    Powiązania:
    https://bibliotekanauki.pl/articles/533107.pdf
    Data publikacji:
    2014
    Wydawca:
    Krakowska Akademia im. Andrzeja Frycza Modrzewskiego
    Tematy:
    Gdańsk
    Royal Prussia
    Polska
    Baltic sea
    Polish Kings (Casimir the Jagiellonian/ Kazimierz Jagiellończyk, Sigismund the old/Zygmunt Stary, Steven Bathory/Stefan Batory, Jan/ John III Sobieski, August III)
    burgrave
    council
    town council (bench)
    Third Order
    maritime policy
    Prusy Królewskie
    Polska
    Bałtyk
    monarchowie polscy (Kazimierz Jagiellończyk, Zygmunt Stary, Stefan Batory, Jan III Sobieski, August III)
    burgrabia
    rada
    ława
    Trzeci Ordynek
    polityka morska
    Opis:
    The Polish–Pomeranian sovereignty over Gdańsk continued for 338 years (970–1308) and purely Polish for 339 years (1454–1793), which corresponds to the total of 677 years, while that of the Teutonic Order and Prussia (1308–1454; 1793–1807; 1813–1918) – only to 265 years. The thirteen-years’ war continued from 1454 to 1466. Its result on the one hand was the establishment of Royal Prussia, dependent on Poland, and on the other – the granting of four great privileges (in 1454–1457) by King Casimir the Jagiellon (Kazimierz Jagiellończyk) to Gdańsk. They awarded the city with broad territorial, court and legal, trade and customs, maritime, and minting autonomy, with only limited duties towards the sovereign kings of Poland. In the 16th century, controversies between the governing patriciate and the commons started in Gdańsk around 1517. An end was put to them in 1526 by King Sigismund the Old (Zygmunt Stary), who issued Constitutiones Sigismundi that generally brought back the old political system of Gdańsk, albeit altered by the setting up of the Third Order being a representation of the commons. In the 17th century, King John (Jan) III Sobieski interfered with the political system of Gdańsk, issuing two decrees in 1678. They reinforced the rights of the monarch in the city and the position of the Third Order. The political system of Gdańsk was reformed again in mid-18th century, by King August III who in 1750 issued a declaration and a statute expanding the rights of the king in the city, and reinforcing the position of the Third Order and changing the principles of its nomination. Finally, plenty of administrative, organisational, economic, and financial questions were revised.
    Podległość polsko-pomorska Gdańska trwałą 338 lat (970–1308), a całkowicie polska 339 lat (1454–1793), łącznie więc 677 lat, gdy tymczasem krzyżacko-pruska (1308–1454; 1793–1807; 1813–1918), zaledwie 265 lat. W latach 1454–1466 toczyła się wojna trzynastoletnia, której efektem było z jednej strony utworzenie zależnych od Polski Prus Królewskich, zaś z drugiej obdarzenie Gdańska przez króla Kazimierza Jagiellończyka czterema wielkimi przywilejami z lat 1454–1457, dających miastu szeroką autonomię: terytorialną, prawno-sądową, handlowo-celną, morską oraz menniczą, przy niewielkich tylko powinnościach zwierzchnich królów polskich. W XVI w., począwszy od 1517 r., zaczęły się w Gdańsku spory między rządzącym patrycjatem a pospólstwem. Zakończył je w 1526 r. Zygmunt Stary wydając Constitutiones Sigismundi, przywracające generalnie stary ustrój Gdańska, jakkolwiek zmieniony przez utworzenie Trzeciego Ordynku, będącego reprezentacja pospólstwa. W XVII w. w sprawy ustroju Gdańska zaingerował Jan III Sobieski, wydając w 1678 r. dwa dekrety wzmacniające prawa monarsze w mieście oraz pozycję Trzeciego Ordynku. Natomiast w połowie XVIII w. ustrój Gdańska zreformował August III, wydając w 1750 r. deklarację i ordynację rozszerzające prawa króla w mieście, a nadto wzmacniające pozycję Trzeciego Ordynku oraz zmieniające zasady jego osobowej obsady. Wreszcie też dokonano rewizji wielu kwestii administracyjno-organizacyjnych, gospodarczych czy też finansowych.
    Źródło:
    Studia z Dziejów Państwa i Prawa Polskiego; 2014, 17; 49-60
    1733-0335
    Pojawia się w:
    Studia z Dziejów Państwa i Prawa Polskiego
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Królewskie egzekwie w warszawskim kościele kapucynów w XVIII wieku
    Royal Exequies in the Warsaw Capuchin Church in the 18th Century
    Autorzy:
    Osiecka-Samsonowicz, Hanna
    Powiązania:
    https://bibliotekanauki.pl/articles/24565461.pdf
    Data publikacji:
    2021
    Wydawca:
    Polska Akademia Nauk. Instytut Sztuki PAN
    Tematy:
    Maria Kazimiera D’Arquien Sobieska
    Jan III Sobieski
    August II Mocny
    Joachim Daniel Jauch
    Alessandro Galli-Bibiena
    kościół kapucynów w Warszawie
    uroczystości egzekwialne
    pogrzeby serc w Rzeczypospolitej XVIII w.
    castrum doloris
    katafalk
    Marie Casimire D’Arquein Sobieska
    John III Sobieski
    Augustus II the Strong
    Joachim Daniel von Jauch
    Capuchin Church in Warsaw
    Exequies
    burials of hearts in the 18th-cetury Polish-Lithuanian Commonwealth
    catafalque
    Opis:
    W artykule omówiono plastyczną oprawę egzekwii odprawionych z inicjatywy Augusta II Mocnego za Marię Kazimierę Sobieską w 1717 r. oraz uroczystości związanych z wystawieniem trumien królowej, Jana III Sobieskiego i ich wnuka, zorganizowanych przez królewicza Jakuba Sobieskiego w 1733 r. Analiza rysunków Joachima Daniela Jaucha ze zbiorów Sächsisches Hauptstaatsarchiv w Dreźnie, wsparta źródłami archiwalnymi, pozwoliła na próbę usystematyzowania bogatego materiału ikonograficznego dotyczącego projektów artysty z okazji pochówku serca Augusta II Mocnego w Kapicy Królewskiej w 1736 r., jej dekoracji oraz wystroju kościoła w czasie egzekwii za monarchę, odprawianych w rocznice jego śmierci na polecenie Augusta III przez blisko dwadzieścia pięć lat. Uroczystości te, celebrowane w jednej z najważniejszych sakralnych fundacji Jana III, były ważnym elementem saskiej propagandy politycznej.
    The Capuchin Church in Warsaw was one of the major sacral foundations of John III Sobieski who passed away in 1696. Owing to a complex political situation, the King’s remains were not buried then at the Wawel, but only in 1697, following a modest ceremony, they were deposited at the Capuchin Monastery, while his heart was placed in the Order’s archives. In 1700, the body of his grandson John, son of James Sobieski, was deposited next to the monarch’s coffin, while in 1717, the coffin of Marie Casimire Sobieski who passed away in France, was added there. In March that year, as instructed and financed by Augustus II the Strong, exequies were performed to pray for the Queen. The ceremony had an important propaganda undertone. Not only did the bier feature inscriptions exposing the merits of Augustus II who made sure the late Queen would rest in peace, but also thanks to the resolution of the so-called Silent Seym in session merely a fortnight before, he had made an attempt at reforming the state’s political system, and introduced the long-awaited peace to the Polish-Lithuanian Commonwealth. At least as of 1731, James Sobieski was trying in vain to organize a dignified burial of the remains of his parents which were decaying in the Warsaw Monastery. However, the indebted Prince could not afford their costly exportation to the Cracow Cathedral and the funeral there. It is likely that he was the one who decided to have exequies performed in the Capuchin Church on the 50thanniversary of the Relief of Vienna, with his parents’ coffins lying in state. It seems likely that precisely this planned ceremony has to be connected with the drawing of the castrum doloris found at the National Gallery of Art in Washington DC attributed to Alessandro Galli-Bibiena, and, according to the inscription, executed for the victor from Vienna and his spouse (Fig. 1). From around 1716 Alessandro worked as an architect at the court of James Sobieski’s brother-in- law Charles III Philip Pfalz-Neuburg who may have commissioned the design of the catafalque from the artist coming from a famous family of decorators. Nonetheless, the design, not mentioned in any studies dedicated to the Galli-Bibiena workshop, was never implemented. When on 1 February 1733 Augustus II died in Warsaw, the issue of the remains of John III and Marie Casimire awaiting their burial at the Wawel returned to the fore; the decision was made for their remains together with Wettin’s body to be transported to Cracow, which took place in August that year. On the instruction of James Sobieski the coffins of John III, Marie Casimire, and of their grandson lay in state in the Capuchin Church already on 15 May. The description of the church’s funerary decoration is rendered in a hand-written Latin report published also in the Polish translation. In front of the chancel a castrum doloris was raised containing the coffins of the royal couple and their grandson, before which the box with the heart of John III was exposed. Above, a velvet canopy was suspended, while in the corners four plinths crowned with globes and eagles holding laurel twigs of which silver candle holders grew were placed. The catafalque and the coffins, the high altar and the Church’s walls were decorated with crimson cloths, while the ceiling featured al fresco compositions related to the idea of the ceremony and the King's reign. The body of Augustus II was transported to the Warsaw Castle, and the monarch’s heart was sent to Dresden; meanwhile, his viscera were deposited ‘de mandato Reipublicae’ in the crypt of the Capuchin Church. It was only on 31 January 1736 that the ceremony of the transfer of the vessel containing the royal viscera to a marble urn raised in the middle of the ‘oratory’ adjacent to the Church took place; the oratory’s remodelling into a chapel, later called ‘Royal’, had been commissioned by Augustus III the year before, however, works on its decoration had not been completed. Thanks to the Latin hand-written account of the event and a press note it is known that in the Church as such only a plinth crowned with regalia was placed before the high altar. During the exequies held in the Capuchin Church on the King’s death anniversary in 1737, an analogical plinth was surrounded by eight pillars-guéridons resembling herms in shape, adorned with fruit and plant garlands: four lower ones culminated in crowns, while the higher ones featured eagles perched on globes. It may have been this very composition (or its version) that was rendered in the drawing by Joachim Daniel von Jauch (Figs. 5–7) preserved in the Dresden Sächsisches Hauptstaatsarchiv; he was the designer of the decoration for royal exequies and also of the Royal Chapel and its furnishing completed after 1737 (Figs. 8–9). Other drawings by Jauch from the Dresden archives register the designs of the Church’s decor on the occasion of subsequent death anniversaries of Augustus II. The explanation featured in the drawings suggests that the illustrated elements were reused annually with only minor modifications. Interestingly, the composition of eight pillars-guéridons, was almost identical with the ones visible in the above-mentioned design, with the only difference that the four lower ones were interconnected with ogees forming a richly decorated canopy over the plinths with the regalia (Figs. 10–13). Similar pillars-guéridons were placed on the catafalque corners in the Collegiate Church of St John in Warsaw during the exequies for Augustus II in 1735; the decoration for that ceremony had also been the artist’s work (Figs. 14a–15). Eclectic designs by Jauch suggest that in the case of pillars-guéridons he was inspired by French print pattern books (Figs. 16a–b, 17). The traditional elements, serving mainly the décor of royal and magnate residences, were, however, given by him a new function in the funerary arrangement, and they  in a way constituted his trademark in this domain of his art. Therefore, it can be assumed that the decoration of the Capuchin Church for the exequies for the Sobieskis in 1733 with the four pillars with the globes and eagles on the top, known from the descriptions, were also the artist’s work. In the concept of the canopy Jauch resorted to the tradition of the Roman Baroque, though this may have also happened through the mediation of French art present at the court of the House of Wettin. The finial in the form of four converging volutes at the top, echoing Bernini’s canopy in the Vatican Basilica was frequent in France in altar structures popularized thanks to prints, beginning with that in the Paris Notre-Dame du Val-de-Grâce Church (1665) almost until the end of the 18th century (Figs. 23–25). Wettin’s viscera were placed in the Capuchin Church in order to benefit from the legend of John III, but also to reduce the latter’s importance in order to serve the Saxon political propaganda initiated by Augustus II with the exequies for Marie Casimire. The tradition of commemorating the anniversary of the death of Augustus II cultivated for over twenty-five years, until the end of the reign of Augustus III (1763), recorded in the press, led to the fact that Augustus II overshadowed the figure of the Church’s founder. It was only in 1830 that the box with the heart of John III was transferred to the Royal Chapel rebuilt then. In 1919, the first mass after Poland had regained independence was celebrated there: it was dedicated to John III. Thanks to the preserved photographs there is no doubt that from the elements kept in the monastery it was the catafalque with a wood-carved volute canopy designed for Augustus II (Figs. 27, 28a–f, 29), and not the castrum doloris of John III and Marie Casimire from 1733 that was recreated. The structure from 1919 was raised again in 1924 in St John’s Cathedral in Warsaw for the funeral of Henryk Sienkiewicz (Fig. 30), and for the last time, again as a historic monument connected with John III, at an exhibition mounted at the National Museum in Warsaw in 1933.
    Źródło:
    Biuletyn Historii Sztuki; 2021, 83, 3; 569-615
    0006-3967
    2719-4612
    Pojawia się w:
    Biuletyn Historii Sztuki
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-5 z 5

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